Sunday School Lesson on Disobedience

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Sunday School Lesson on Disobedience

Introduction

A. One Unforgettable Day

Some older Americans will remember where they were and what they were doing on December 7, 1941—the day Pearl Harbor was attacked.The memory of the events of such a tragic day isimpossible to erase. A more current example ofan unforgettable day would certainly be Septem-ber 11. 2001. Who can forget what he or she wasdoing or the emptiness that was felt upon hearing and seeing the Twin Towers in New YorkCity being attacked?

Whatever you feel inside when such events occur, it may be quite similar to how the peopleof Jerusalem felt as they witnessed the Babyloni-ans ravaging their holy city and setting Solo-mon's magnificent temple on fire. We should notmiss what the religious implications of this ac-tion were at the time it took place. The Babyloni-ans' destruction of the temple of the God ofJudah implied that their pagan gods were might-ier than Judah's God. After all, so the thinkingwent, if the Lord were stronger, wouldn't Hehave intervened to protect His sacred dwellingplace? If He failed to do so, then it must be be-cause the Babylonian gods were superior. (Sig,question #i. page 104 I

Of course, that was not at all the case. Proph-ets such as Jeremiah repeatedly emphasized thatthe Babylonians were not conquering Jerusalemthrough their own might; the Lord was givingJerusalem into their hands as punishment for thesins of His people (Jeremiah 27:5-7; 34:2). Evensome Babylonians (Chaldeans) recognized thistruth (see Jeremiah 40:2, 3).

The destruction of Jerusalem and the captivityof God's people did not signal the absence of theLord; on the contrary, these events provided evi-dence of His control. The events validated Hisprophets as authoritative messengers who con-veyed His truth.

B. Lesson Background

Conditions in Judah deteriorated rapidly fol-lowing the death of Josiah in about 609 BC, thelast godly king in that country. Here is a sum-mary of the reigns of Judah's last four kings:Jehoahaz, also called Shallum, was a son ofJosiah. He reigned over Judah only three months.He was taken captive to Egypt, where he died(2 Kings 23:31-34; Jeremiah 22:11, 12).

Jehoiakim was put on the throne by the Egyp-tians after they had removed Jehoahaz frompower. This was another son of Josiah. He railedfor 11 years (609-598 ac). He was a striking con-trast to his father. Jehoiakim lived in personal ex-travagance (Jeremiah 22:13-15), pursueddishonest gain, and set his eyes and his heart "toshed innocent blood, and for oppression, and forviolence" (22:17). As noted in last week's lesson,Jehoiakim cut up into pieces a scroll from Jere-miah and cast the pieces into a fire (36:22-24).During Jehoiakim's reign, King Nebuchadnez-zar came to power in Babylon as Egypt declinedin influence. Jehoiakim switched his loyalty toBabylon in an attempt to keep up with the times.

Jehoiakim rebelled after three years (2 Kings 24:1). The Scriptures do not indicate how Jehoiakim died; possibly he was assassinated.

Jehoiachin, Jehoiakim's son, ruled for only three months. He was taken captive to Babylon in Nebuchadnezzar in 597 BC. His later release from prison and elevation to a position of honor 33 Babylon is mentioned in 2 Kings 25:27-30 and leremiah 52:31-34.

Zedekiah, the last king of Judah, was another OM of Josiah. Zedekiah reigned for 11 years until ferusalem fell in 586 BC. Weak and unstable, he refused to heed the counsel of Jeremiah to surrender to the Babylonians (Jeremiah 27:12-15; 18:17, 18). When the Babylonians finally overtook Jerusalem, Zedekiah watched as they slaughtered his own sons. The Babylonians then put out his eyes and look hint to Babylon (Jeremiah 39:5-7), where he most likely was at the Dime of his death.

The two printed texts for today examine the hO of Jerusalem from two perspectives. The first, tom 2 Chronicles, summarizes why this tragedy occurred. It also provides a somber description of the Babylonians' destruction of the city and the exile of its residents.

The second passage is taken from Psalm 137. Though the author of this psalm is not named, the contents clearly reflect the perspective of someone experiencing the anguish of living as a aptive in a foreign land. However, the psalm kiso conveys the dogged determination not to forget the beloved city of Jerusalem. Jerusalem was have been out of sight, but it was certainly not out of mind.

I. Pleas of the Prophets (2 Chronicles 36:15, 16)

The verses immediately preceding the section covered in our printed text recount what took place during the reign of Zedekiah, the last king of Judah. In particular, it is noted, "all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the Lord which he had hallowed in Jerusalem" (2 Chronicles 36:14).

A. God's Mercy (v. 15)

15. And the LORD God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place.

The Lord has responded by giving his people Fair and frequent warning of the judgment they Face if they continue in their sinful practices.

God is described as rising up betimes, or repeatedly, and sending these faithful messengers. As noted earlier, these messengers include prophets such as Jeremiah. Others who serve at this time include Habakkuk and Zephaniah.

Notice that God's compassion extends not only to His people, but also to his dwelling place. God had promised to put His name in Jerusalem after the temple had been completed (1 Kings 9:3; 2 Kings 21:4). In addition the identity of the people is so closely bound to the temple in Jerusalem that God knows that its destruction will be an especially devastating burden for them to bear. Yet, as 2 Chronicles 36:14 tells us, the people have defiled the temple through their introduction of pagan practices. The time has come when God's judgment can no longer be avoided.

B. People's Mocking (v. 16)

16. But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till there was no remedy. Here is how God's efforts to reach out in pity to His people have been received: they mocked the messengers of God, and despised his words, and misused his prophets. When the Son of God comes in compassion to save mankind from sin, a similar response is noted in John 1:11. See also Stephen's description in Acts 7:52.

What patience God has! [See question #3, pdgc 1041 Yet eventually such callous treatment of the Lord's messengers results in God's wrath. He is aroused against His people and there is no remedy. No remedy is available, not because God cannot supply one, but because the people's sinfulness has reached the stage where they are not willing to accept any remedy. Their spirit condition may be likened to those whom Pauldescribes as becoming so ensnared in sin thatGod "gave them up" to the consequences of theiractions (Romans 1:24, 26, 28).

II Power of Babylon(2 Chronicles 36:17-21)

The Babylonians (also known as Chaldeans orChaldees) defeated the Egyptians at the Battle ofCarchemish in 605 BC (see 2 Chronicles 35:20;Jeremiah 46:2). This epic battle changed the bal-ance of power in the ancient world. After defeat-ing the Egyptians, the Babylonians turn theirattention to Judah.

A. Lives Lost (v. 17)

17. Therefore he brought upon them the kingof the Chaldees, who slew their young men withthe sword in the house of their sanctuary, andhad no compassion upon young man or maiden,old man, or him that stooped for age: he gavethem all into his hand.

Both the beginning and the conclusion of thisverse highlight a pivotal truth: it is the Lord whobrings up against His people the king of theChaldees, and God hands His people over toNebuchadnezzar. A secular historian may ex-plain the Chaldean (Babylonian) triumph overJerusalem as the exercise of sheer political andmilitary supremacy. The Bible reveals the pri-mary cause to be the Lord's deliverance of Hispeople to be judged. (See question #4, page 104.)

B. Treasures Taken (v. 18)

18. And all the vessels of the house of God,great and small, and the treasures of the houseof the LoRo, and the treasures of the king, and ofhis princes; all these he brought to Babylon.Suppose you pulled into the driveway of yourhome one day only to see someone dousing yourhome with gasoline and preparing to strike amatch and net it on fire. What would you do? Theanswer is obvious: you would do all you could tostop him! As noted earlier, the mind-set of thetime would ask why Israel's God does not cometo the rescue of His house—His temple and itstreasures. The answer has nothing to do with theweakness of the Lord. He allows these tragediesto occur in fulfilling His promises of judgment.

C. Buildings Burned (v. 19)

19. And they burnt the house of God, andbrake down the wall of Jerusalem, and burnt allthe palaces thereof with fire, and destroyed allthe goodly vessels thereof.

The two main structures of many cities of thetime are the temple (a spiritual landmark) andthe wall (the primary source of defense). TheBabylonians destroy both. In addition, thepalaces—symbolic of status and wealth—sufferthe some tragic end.

BURNING TREASURES

It was February 13, 1945, and it seemed as ifthe sky itself was on fire. By the end of the two-day bombing raid, 650,000 incendiary bombshad fallen on Dresden, Germany. Dresden's cul-tural treasure had been epitomized in the Frau-enkirche (frou-in-kur-kuh), the "Church of OurLady," built in 1743. It had been called one ofthe most remarkable buildings in the world. Nowit was a burning treasure, lying in ruin.

The morality of the Dresden attack is still de-bated. At best, the bombing of Dresden can besaid to be an example of the consequences ofwarfare. The nation of Judah felt similar conse-quences when Babylon's forces sacked Jeru-salem. Those forces burned its greatest treasure,the temple, and either destroyed or pillagedeverything of value in the temple and in the city.There is a similarity of cause in the burning ofthe treasures of these two cities: the cause, some-where along the line, was sin. None of its can saywhether a calamity such as the burning of Dres-den was an act of God. But Scripture is clear thatJerusalem was destroyed because it had forgottenGod. We should heed the warning.

D. Remnant Removed (v. 20)

20. And them that had escaped from thesword carried he away to Babylon; where theywere servants to him and his sons until thereign of the kingdom of Persia.

Not only does Nebuchadnezzar carry away var-ious objects, he also carries into exile the remnant:those who escaped from the sword. In farawayBabylon they become servants to him.

"The doctrine of the remnant" is one of themost important in Old Testament prophecy. Inspite of God's judgment, He does taut completelydestroy His people. Just as He speaks words ofwarning through His prophets (see v. 15), so alsoHe speaks words of hope and promise throughthese same messengers. In time a remnant will re-turn (Isaiah 10:21; Jeremiah 23:3; Ezekiel 6:8;Micah 2:12). That remnant eventually will be thesource from which the Messiah comes to offer de-liverance to all peoples from the captivity of sin.This verse reveals another important truth: theBabylonians' days on the center stage of worldhistory will reach their limit—just as the Assyriins reached theirs before being overthrown byBabylon. Eventually, the Persians will take con-

3ot of the Babylonian empire. Under the Persianrake Cyrus the Great (next week's lesson), the'emnant will be granted the opportunity to return to their homeland and start anew.

E. Rest Remembered (v. 21)

21. To fulfil the word of the LORD by themouth of Jeremiah, until the land had enjoyed the sabbaths: for as long as she lay desolate she

kept sabbath, to fulfil threescore and ten years.The Law of Moses prescribed a Sabbath yearocr the promised land—a time (every seventhwear) during which the land was to be given arest. It was not to be cultivated or harvested-Leviticus 25:1-7). The people were instead to eatwhat grew in the Sabbath year (vv. 6, 7). Such a;:rocedure gave the land the opportunity to be re-?lenished for further use. This law also re-minded the people of Israel that they werecaretakers who cared for the land according tothe giver's stipulations.

However, like many of the laws God gave toHis people, this one had been ignored. In a sensethe land cried out for God's judgment to he ad-ministered, for it had not been treated accordingto the giver's directives. The punishment for vio-lating this law is found in Leviticus 26:34, 35,he language of which is very similar to thewording found here in 2 Chronicles

III. Passion of God's People(Psalm 137:1-6)

This psalm captures the bitter sentiments ofone who is enduring captivity in a foreign land.

A. Bitter Memories (v. 1)

1. By the rivers of Babylon, there we sat down,yea, we wept, when we remembered Zion.Memory can be a wonderful gift, but it can alsobe a source of unbearable heartache. Tragedyoften causes one to look back and long for happierdays. Emotions run high whenever the captives inpagan Babylon remember the sacred site of Zion.Zion gained significance because of David, whobrought the ark of the covenant there (2 Samuel6:12). Eventually the term Zion comes to mean theentire city of Jerusalem (2 Kings 19:21).

It should be noted that Jeremiah, known as theweeping prophet, had shed countless tears whilescorning God's people of the coming judgmentJeremiah 13:17; 14:17). Now, because they hadrefused to heed the prophet's tears, they are theones weeping

B.Brutal Masters (vv. 2, 3)

2, 3. We hanged our harps upon the willowsin the midst thereof. For there they that carriedus away captive required of us a song; and theythat wasted us required of us mirth, saying,Sing us one of the songs of Zion.

The people's despair in their captivity is mul-tiplied by the way their captors are making lightof their sorrow. Sing us one of the songs of Zion,they say mockingly. But this is hardly a time forsongs of joy, whether vocal or instrumental.

C.Better Memories (vv. 4-6)

4. How shall we sing the Loitu's song in astrange land?

Some music is just not appropriate in certainsettings. Songs of the Lord do not seem right whensung on foreign soil or sung simply to complywith the sarcastic requests of one's oppressors.5, 6. If I forget thee, 0 Jerusalem, let my righthand forget her cunning. If I do not rememberthee, let my tongue cleave to the roof of mymouth; if I prefer not Jerusalem above my chiefjoy.

In verse 1 the memory of Zion had broughttears to the captives. But that memory is also thesource of hope to them. Here the writer ex-presses his fierce loyalty to Jerusalem in an oath,pronouncing a kind of curse on his right handand on his tongue if he should forget Jerusalem.Having earlier mentioned the harps (v. 2) and thesongs of Zion (v. 3), the writer says, in effect,"May I lose the ability to play the harp and singif I allow the circumstances of captivity to affectmy devotion to the beloved city of God—Jeru-salem!"

LONGLNGS, WORTHWHILE AND OTHERWISEBetween 1830 and 1850, the total mileage ofrailroad track in the United States went from 23to 9,000. At the same time steamboats were pro-viding a new form of transportation. In 1844 thefirst telegraph message was sent. It was about theyear 1850 that former New York City mayorPhilip Hone, age 69, bemoaned, "The world isgoing too fast!" He longed for the good of dayswhen horse-drawn coaches sped along at the rateof six miles an hour (Newsweek, November 29,2004).

The nineteenth-century Industrial Revolutionwas just the beginning. The rate of change hasbeen accelerating ever since. Some of us lamentthe increasing complexity of technology. The clas-sic example is the inability of some of no to pro-gram our VCRs. We might as well give up: DVDsare now the state of the art. Yet even they willlikely be outmoded soon by another technology."Even nostalgia ain't what it used to be!" Thatcomic's quip says a lot about our longing for amore peaceful past, or a healthier past, or an [addyour own longing here) past. We catch some ofthat spirit in Psalm 137. But it contains more thana longing for days past, lost in the "daze" of im-perfect memory. There is a recognition that somevalues of the past are worth keeping. When wethink wistfully about the past, is it to long forsomething important—something that is "ofGod"—or is it for something trivial? B.

Conclusion

A. The Enemy Is Us!

From the comic strip "Pogo" by Walt Kellycomes an often-quoted line: "We have met theenemy and he is us." That statement could be ap-plied to a variety of situations, including the his-tory of God's people in the Old Testament.From the beginning of its existence as God'sholy nation, Israel was warned repeatedly of theneed to remain faithful and obedient to the Lord.The people's worst enemy would not be any ofthe peoples cited in Deuteronomy 7:1—the vari-ous names ending in "ites," whom they werecommanded to destroy. The "ites" who becametheir worst enemy were the Israelites themselves!Today's text from 2 Chronicles highlighted thistragic truth: God's people had no one to blamefor their captivity but themselves.

To what extent is this principle applicable tothe church? While it is true that our world hasgrown increasingly hostile to the Christian faith,is it not also true that at times Christians havebrought some hostility upon themselves? Think of our arrogance toward others, our infighting,our general lack of love (John 13:35). These havecaused many to treat the Christian faith as if itwere a disease instead of the hope of the world.

B. Look in the Mirror

The story is told of a minister who began serv-ing a church in a small town. After he arrived, hespent a few days visiting the homes of the mem-bers and urging them to attend his first servicethat coming Sunday. But only a few people came.After several Sundays like this, the ministerplaced a notice in the newspaper announcing thatthe congregation appeared to be dead, thus it washis duty to give it a decent burial. The funeral wasto be held the following Sunday afternoon.The next Sunday the building was filled nearlyto capacity. (Many had come simply out of cu-riosity.) In front of the pulpit was an open casket.The minister read an obituary and delivered a eu-logy. He then invited those present to step for-ward and pay their respects to the deceased.Each mourner who filed by peered into thecasket and then turned away with a sheepishlook. In the casket, tilted at just the correct angle,was a mirror. Each person saw himself or herselfas the reason for the death of the congregation.

C. Prayer

Father, help us to see that we are not immune tothe problems that led to Judah's downfall. Let onrealize that judgment must begin with the house ofGod. May each of us do whatever "housecleaning"needs to be done. In Jesus' name, amen.

D. Thought to Remember

Let God's judgment sound a warning yet today.

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